Беседа 44

Acts 20:17–27. Having sent from Militus to Ephesus, he called the elders of the church, and when they came to him, he said to them: you know how, from the first day on which I came to Asia, I was with you all the time, working for the Lord with all humility and many tears, among the temptations that befell me through the malice of the Jews; how I did not miss anything useful that I did not preach to you and teach you publicly and from house to house, proclaiming to the Jews and Greeks repentance before God and faith in our Lord Jesus Christ. And so, now, at the pull of the Spirit, I go to Jerusalem, not knowing what will meet me there; only the Holy Spirit testifies in all cities, saying that bonds and sorrows await me. But I do not look at anything and do not value my life, just to finish my race with joy and the ministry that I received from the Lord Jesus, to preach the Gospel of the grace of God. And now, behold, I know that all of you among whom I walked preaching the Kingdom of God will no longer see my face. Therefore, I testify to you this day that I am pure from the blood of all, for I did not fail to proclaim to you the whole will of God. Paul's humility. – The saint’s care for his flock. 1. See how (Paul) hastens to set out and leaves nothing unattended, but arranges everything. He called the primates (of the Church) to him and laid out the above before them. It is amazing how, when faced with the need to say something great about himself, he tries to maintain humility. Likewise, Samuel, intending to transfer power to Saul, said before the Jews: “The Lord is witness against you, and His anointed witness this day, that you have found nothing behind me. And they said, “A witness” (1 Samuel 12:5); and David, when they did not trust him, said: I was tending my father’s sheep in the pasture and “a lion or a bear came and carried away a sheep from the flock, then I chased after him and attacked him and took him out of his mouth; and if he rushed at me, then I took him by the hair and struck him and killed him” (1 Samuel 17:34-35); and Paul himself in his letter to the Corinthians says: “I came to the point of foolishness in boasting; you forced me to do this” (2 Cor. 12:11). God does the same; It is not without reason that He speaks about Himself, but when they do not believe Him, then He counts His blessings (Ezek. 16:6). Look what (Paul) does here: firstly, he refers to their testimony, so that you do not think that he is praising himself, calling the listeners witnesses of what was said, to certify that he is not lying to them. This is the valor of a teacher - when he can present his students as witnesses to his good deeds! And it is surprising that he spent not one day or two, but many years in such matters. “You know,” he says, “I was with you all the time.” He wants to convince them to courageously endure everything, including separation from him and the upcoming dangers, just like it was under Moses and Joshua (Joshua). And look what he adds next. “I was with you all the time, working for the Lord with all humility of mind.” Look, what is especially characteristic of those in authority is to hate pride; This is especially necessary for those in charge, because the very circumstances encourage one to indulge in pride. This is the basis of good, as Christ says: “Blessed are the poor in spirit” (Matthew 5:3). He said not just: “with humility,” but: “with everyone.” After all, there are many types of humility; humility can be seen in word and in deed, in relation to superiors and in relation to subordinates. Do you want me to present you with examples of humility? Some are humble with the humble and arrogant with the arrogant; This is not humility. Others are not like this, but in relation to each person at different times they observe both humility and importance; This is primarily humility. Wanting to teach them this, he lays down in advance the basis for eliminating suspicion, so that they will not think that he is proud. If, he says, I lived “with all humility of mind,” then I do not say what I say out of pride. At the same time, he (expresses) his meekness: “with you,” he says, “working for the Lord,” presenting them as his accomplices in this good deed. So, communication is always good. He imagines his good deeds as common and does not attribute any advantage to himself. Really, you say, he could be proud before God? There are many people who are proud before Him; but he was not proud even in front of his disciples. This is the dignity of a teacher: to edify his students with his own virtues! Then he speaks of his courage, but also humbly: “with many tears, among the temptations that befell me through the malicious intent of the Jews.” Do you see how he grieves over what happened? Here he appears to be expressing his compassion; he suffered for those who were dying, for the perpetrators (of misfortunes), and rejoiced over what happened to him; he was one of those who rejoiced, “rejoicing because they were counted worthy to suffer dishonor for the name of the Lord Jesus” (Acts 5:41). And in another place he says: “Now I rejoice in my sufferings for you” (Col. 1:24); and again: “our momentary light affliction produces eternal glory in immeasurable abundance” (2 Cor. 4:17). He spoke this out of humility; and here he shows his courage, and not so much courage as patience, and seems to say: I suffered hard, but with you, and, what is especially hard, from the Jews. Notice what properties of teaching he means here: love and courage. “Like me,” he says, “I didn’t miss anything.” This expresses how alien he was to envy and laziness. "Useful". This is well said, but one should not have learned otherwise. Just as hiding something is a sign of envy, so saying everything is a sign of madness. That’s why he added: “useful”, and explained that he not only spoke, but also “taught” - I, he says, did not do it carelessly. And what exactly is the meaning here, listen further; further he says: “publicly and from house to house,” and this expresses his long-term efforts, great zeal and tirelessness. "Proclaiming to the Jews and Greeks". Not only for you, he says, but also for the Greeks. Here (shows) our boldness and the fact that we must speak, even if we do not see any benefit; this is what it means to testify if we speak in front of people who do not listen to us; the word: “proclaiming” for the most part has this meaning. “I bear witness to this,” says Moses, “by heaven and earth” (Deut. 4:26). So it is here: “proclaiming,” he says, “to the Jews and Greeks repentance before God.” 2. What did you testify to? So that they have care about life, so that they repent and come to God. And the Jews did not know Him, because they did not know the Son and did not have (good) works and faith in the Lord Jesus. Why are you saying this? Why are you reminding me of this? Did something happen? Don't you find it necessary to reproach them for something? Having touched their minds in advance, he then continues: “And now, at the pull of the Spirit, I am going to Jerusalem, not knowing what will meet me there; only the Holy Spirit testifies in all cities, saying that bonds and sorrows await me. But I do not consider anything and do not value my life, so long as I finish my race with joy and the ministry which I received from the Lord Jesus, preaching the gospel of the grace of God” (Acts 20:22-24). Why is he saying this? In order to teach them to be prepared for dangers, both obvious and secret, and to obey the Spirit in everything. He also explains that something great awaits him. “Only,” he says, “the Holy Spirit bears witness in all cities, saying.” To show that he is going voluntarily, and so that you do not think about bonds or necessity, he says: “throughout all the cities.” Then he adds: “But I do not look at anything and do not value my life, if only I could finish my race and the ministry that I received from the Lord Jesus with joy.” Do you see that these are the words of someone who does not cry, but who humbly reasons, teaches others and sympathizes with what happened? He didn’t say: we are grieving, but we need to endure, but: I don’t even think about that. With these words, again, he does not exalt himself, but teaches them, as before humility, now courage, boldness, and as if he were saying: I do not prefer the first to the last, but most of all I think about “finishing my career and service.” He did not say: preach or teach, but: “preach the gospel of the grace of God.” Next he intends to say something more striking, namely: “I am pure from the blood of all”; therefore he prepares them and shows that nothing more remains. Intending to place on them all the burden and all the burden, he touches their soul in advance with the words: “and now, behold, I know that all of you will no longer see my face” (Acts 20:25), and then he says: “I am clean from the blood of all” (Acts 20:26). The deepest sorrow is that they will no longer see “his face,” and because they “all” (will not see): “Behold, I know,” he says, “that you will no longer see my face, among whom I walked, preaching the Kingdom of God.” Therefore, it is not in vain that I testify before you, as if I am already absent forever. “I am pure from the blood of all, for I did not fail to proclaim to you the whole will of God” (Acts 20:26–27). Do you see how he frightens and strikes their souls overwhelmed by grief? And good, because it was necessary. “I did not miss,” he says, “to proclaim to you the whole will of God.” Therefore, he who does not proclaim is guilty of blood, i.e. in murder. Nothing could be more terrible than this. He shows that if they do not do this, then they are guilty of blood. Apparently, he protects himself, but also intimidates them. “Take heed therefore to yourselves and to all the flock, of which the Holy Spirit has made you overseers, to shepherd the church of the Lord and God, which He purchased with His own blood” (Acts 20:28). Do you see that he gives two commandments? It is useless both to correct only others, I’m afraid, he says, “so that, while preaching to others, you yourself will not remain unworthy” (1 Cor. 9:27), and to care only about yourself. The latter is characteristic of a selfish person who seeks only what is useful for himself and is like a person who buried his talent in the ground. (Paul) speaks about this not because our salvation is more important than (the salvation of) the flock, but because when we pay attention to ourselves, then the flock also benefits. “In whom the Holy Spirit has made you overseers, to shepherd the Church of the Lord and God.” Look how many incentives there are. You, he says, have received ordination from the Spirit; this means the word: “set”. This is the first impulse. Then: “shepherd the Church of the Lord and God,” that’s the second. And the third is what he says further: “which He purchased for Himself with His own blood.” There is a lot of conviction in the words that show the preciousness of the subject, and we are in no small danger if the Lord did not spare his own blood for the Church, and we have no concern for the salvation of the brethren. He shed His blood to reconcile enemies; and you can’t maintain love even with friends? “For I know that after I am gone grievous wolves will come in among you, not sparing the flock” (Acts 20:29). He presents them with a new motivation, pointing to the future, just as he says elsewhere: “our struggle is not against flesh and blood” (Eph. 6:12). “After my departure,” he says, “fierce wolves will come in among you, not sparing the flock.” A double disaster: he will not exist, and others will attack. Why are you leaving if you foresee this? The spirit, he says, attracts me. 3. Look, he didn’t just say: “wolves,” but added: “fierce,” wanting to express their strength and ferocity; and what’s hardest of all, these wolves, he says, “and people will rise from you yourselves”: this is especially hard when there is internecine warfare. He said well: “Watch,” showing by this that the subject deserves special attention - this is the Church - that a great danger threatens, - since (the Lord) redeemed it with blood, - and that the battle will be great and severe. He expressed this with the words: “And from among yourselves men will arise who will speak perverse things, so as to draw away the disciples after themselves” (Acts 20:30). Further, after he frightened them with the words: “fierce wolves” and: “and from yourselves people will arise who will speak perversely,” as if answering someone’s question: what will happen, who will protect us? - says: “Watch therefore, remembering that for three years I taught each of you day and night without ceasing with tears” (Acts 20:31). Look how extraordinary his deeds were: “day and night he incessantly taught each of you with tears.” He not only provided care when he saw many, but he did not stop doing all this for one soul. Thus, he connected them. And the words themselves mean the following: enough has been done on my part; I stayed for three years (with the local believers), they were quite established, quite rooted. “With tears,” he says. Do you see that for this (he shed) tears? We will do the same. If the wicked does not grieve, grieve you: then perhaps he will grieve too. Just as a sick person, when he sees a doctor taking food, feels the same disposition, so it will be here: if he sees you crying, he will soften, become a kind and meek person. “Not knowing,” he says, “what will meet me there.” What? Isn't that why you're leaving? No; on the contrary, I know very well that “chains and sorrows await me.” I know that temptations await me, but what kind, I don’t know; and this is even harder. However, do not think that when I say this, I am lamenting: I “don’t value my life.” He says this in order to encourage their minds and teach them not only not to run away (from dangers), but also to bravely endure them. That is why he calls his work “field” and “service,” meaning its brilliance by movement, and duty by service. I am a minister, he says, and nothing more. Having consoled them so that they would not grieve over his sufferings, saying that he endures them “with joy,” and having shown the fruits (arising from this), he then expresses a regrettable thought. He does this so as not to burden their mind too much. What kind of thought is this? The next one: “and from among yourselves people will arise who will speak perversely.” How, someone will say, do you think so much about yourself that if you leave, then we too will lose our lives? No, he says, I’m not saying that my absence would have such consequences, but what? “And from among yourselves men will arise,” some. He did not say: because of my departure, but: “after my departure,” i.e. after departure, as has already happened; if it happened before, much more will it happen later. Next (shows) the goal: “in order to captivate the disciples with you.” Thus, heresies exist for nothing other than this. At the same time, there is consolation: “which He purchased for Himself,” he says, “with His Blood.” If He purchased her with my blood, then, of course, He will protect her. “Day and night,” he says, “he taught incessantly with tears.” This could rightly be said to us as well. His words apparently refer specifically to teachers, but at the same time they also apply to students. Why do I speak, exhort, cry day and night if the student does not listen? Therefore, so that no one thinks in his own defense that it is enough just to be a disciple, although without obedience, (Paul) having said: “I testify,” he added: “I did not fail to proclaim to you.” The teacher’s job is only to proclaim, preach, teach, not be silent, exhort day and night; If with all this there is no success, then you yourself know what follows. Then there will be another excuse: “that I am clean from the blood of everyone.” Do not think that this is said only in relation to us; These words also apply to you, so that you are attentive to what is said, so that you do not shy away from listening. What should I do? So every day, as much as I have the strength, I cry: leave me alone from the spectacles, - and many laugh at us; leave behind the oath, away from covetousness, and we offer many admonitions, and no one listens. But I don't talk at night? I would like to do this both at night and at your meals, if it were possible for me to split into thousands of parts, come to you and talk; but if even now, when we call you once a week, you are lazy, and some do not come at all, and others, having come, leave without receiving any benefit, then what would you not do if we did this constantly? What should we do? Many, I know, even revile us because we always talk about the same thing: they are so tired of us! But this is not our fault, but the listeners themselves. He who has corrected himself rejoices when he hears the same thing, because he hears, as it were, praise for himself; and whoever does not want to improve is burdened and, having heard about something only twice, imagines that he hears it many times. “I am clean,” he says, “from the blood of all.” 4. It was fitting for Paul to say this; but we don’t dare say this, he was aware of a lot of things behind him. It was fitting for him, who was constantly awake and active, who endured everything for the salvation of those taught, to say this; and we will say the words of Moses: “The Lord is angry with me because of you,” because you lead us into many sins (Deut. 3:26). When we see with regret that you are not making progress, do we not weaken in our strength? In fact, tell me, is there any success? So we, by the grace of God, have already spent three years without teaching “day and night,” but often doing it for three or even seven days. What has been done? We exhort, reprove, cry, grieve, if not openly, then in our hearts. Those (obvious) tears are much lighter than these; some bring some comfort to those who mourn, but these intensify (sorrow) and oppress the heart. Thus, when someone suffers and cannot reveal his grief, so as not to seem vain, then he suffers much more than if he had revealed it. If no one began to suspect me of excessive ambition, then you would see me every day shedding streams of tears; my hut and my solitude know them. Believe me, I forget about my own salvation, caring about yours, and do not have time to mourn my sins. So you are everything to me. When I see that you are succeeding in virtues, I do not feel my own troubles with joy; and when I see that you are not succeeding, then out of sorrow I again go about my business: so I rejoice in your good, even if I myself suffered many troubles, and I grieve over your shortcomings, even if I myself had many perfections. What hope is there for a teacher if his flock is given over to vices? What life? What consolation? With what boldness will he stand before God? What will he say? Let us assume that he does not deserve condemnation and is not subject to punishment, but “I am pure from the blood of all,” and then he will endure incurable sorrow; After all, fathers, even when they are not condemned for their children, even then grieve and suffer. Really, you say, it does not benefit them (teachers) and does not help the fact that they “watch vigilantly for your souls.” But they “watch vigilantly for your souls, as those who must give an account” (Heb. 13:17). Some people find this scary; but I don’t care at all after your death. Whether I give an account or not, there is no benefit to me. May God grant that you are saved, even if I have to give an answer for you, so that you are saved, even if I am condemned as having failed to fulfill my duties. I do not care about you being saved through me, but only about being saved through someone else. Do you know the pangs of spiritual birth, how the one experiencing this birth would rather be broken into a thousand pieces than to see even one of those born perishing and corrupted? How are we going to admonish you? Not by anything else, but by the fact that we will state everything that concerns you. And we can say that we have omitted nothing on our part, and yet we mourn; and that we grieve is evident from the fact that we use so many measures and so much effort. Although I could tell you: why should I care? - I did my job: “I am clean from the blood of everyone,” but this is not enough for consolation. If it were possible to tear out and show my heart, then you would see how tightly all of you fit in it - wives, children, and husbands. Such is the power of love: it makes the soul more spacious than the sky. “Accommodate us,” said Paul, “we have not offended anyone: you are not cramped in us; but your hearts are cramped” (2 Cor. 6:12, 7:2). Now we will also say: “accommodate us.” He contained all of Corinth in his heart and said: “You are not cramped in us; but your hearts are cramped” (2 Cor. 6:12). But I will not say this, because I know well that you also love us and accommodate us (in your heart). But what good is my love and yours if we are not successful towards God? It will only serve to cause greater chagrin and give rise to the gravest sorrow. I don’t at all think of reproaching you; on the contrary, “I bear witness of you, that if it were possible, you would have plucked out your eyes and given them to me” (Gal.4:15); and we, for our part, would give you not only the gospel, but also our souls. You love us and we love you; but that's not the point. Let us love Christ first of all; “Thou shalt love the Lord God... this is the first commandment: the second is similar to it: thou shalt love thy neighbor as thyself” (Matthew 22:37–39, Mark 12:30–31). We have the second; We lack the first; The first is extremely necessary for both me and you. We also fulfill the first (commandment), but not as we should. Let us love Him; you know what reward awaits those who love Christ; let us love Him with all the ardor of our souls, so that, having earned His favor, we can avoid the misfortunes of this life and be worthy of the blessings promised to those who love Him, by the grace and love of His Only Begotten Son, with whom to the Father, with the Holy Spirit, be glory, power, honor, now and ever, and unto ages of ages. Amen. These conversations were delivered by the saint in Constantinople in 400 or 401. The paragraphs in the text were arranged by us – Editorial staff of “ABC of Faith” You might be interested in: